The Sutra of the Heart–Essence of the Conqueress Transcendent
and Perfect Insight

‘The Prayer of the All–Good Buddha’ from The Dzogpa Chenpo
Tantra Elucidating the All–Penetrating Mind of Küntu Zangpo

Molten Gold

The Pith–Instruction on Looking Into the Mind

A Guide to the Mind

entitled

Liquid Gold Vomited from the Stomach of a Dog

To Mañjujñanasattva, Mañjushrî the Wisdom–being, essence of my own
mind inseparable from the Lama, I bow down.

The root of both samsara and nirvana is the mind.

Apart from what is born of the mind, nothing else whatsoever
exists.The manifold dance of illusory
formIs overcome when its creator, mind the
magician, is brought under control.

Not understanding this is the delusory mind of the six realms,

And if you do understand, that is primordial
awareness.That primordial awareness is, in
itself, Buddhahood,And, as the
quintessential buddha–nature (sugata–garbha ), resides in the heart.

HUNG OM AH HUNG

Look this way. Look into your own mind.

Wide the eyes that look out at everything,But, like a beloved child one has long known,What is it really like, this thing we call ‘my
mind’?

Today the time has come to look at it:

Turning ones eyes from the manifold phenomena (dharma) of
the external world,To look within is the
one profound and supreme Dharma .

Though you may enter into the primordial wisdom

Where all things are wordlessly known to be illusoryAnd of one taste with pure awareness,Simply looking into this mind, in a single instant
and one fell swoop,You can burst open the
cavern of object–craving mindAnd see
directly into the quintessence of primordial awakenedness.This is why it is known as the short–cut path.

There is no need to unite the skilful means and insight of the realm of
reality and its intrinsic awareness;

The
fact that reality and awareness cannot be added to or subtracted from each
otherIs now nakedly set forth, O fortunate
one. A HO

The objective realm is the creative play of mind:

Without mind, who would there be to know these
objects?What is known and mind itself are
inseparable:This coming into being of
nothing as such is a magical self–manifestation. A HO

There is nothing whereby one could lay hold of the reality of mind:

If there were, you could meditate on the presence
of such a ‘something’.Similarly, if there
were a (tangible) absence, you could meditate on the ‘absence’:Do not split it into such opposites. A HO

That which is not two dispels the idea of duality;

That which cannot be definitely established as one, appears
as a duality.This — which cannot be
conceived of even as ‘this’ —Is the
self–presencing of the King, Mind As Such. A HO

Even if you don't know what to meditate on,

Simply seeing it as something unattainable,(Although not as if you'd thrown something
away),Is to see into the foundations of
the mind.

When you allow this, too, to remain in the realm of the unattainable,

Although there is no longer the smallest atom of
concrete reality,You possess the
creativity of all–illumining knowledge,The
non–duality of reality and its intrinsic awareness inseparable.

Nothing as such, yet it has no essence of nothingness.

Examined, there is nothing. Left to itself, it is clear and
bright,Though — like the moon's reflection
in water — not to be caught at by grasping for it.

Void of all essence of cause, effect, stillness or movement,

The intrinsic nature of this Voidness being a self–existent
radianceWhose compassionate response is
never–ending,What arguments of being and
non–being could comprehend it?

When investigating, mind is an analogy for primordial awakenedness;

In understanding, it is pure awareness — the
self–arising of primordial awareness —What
a miracle, this radiance of Mind–as–such!

What benefit is there in its openness and its appearing?

Who is this in which there is no duality? What is it that is
to be meditated upon?Leave it as it is in
its self–settledness.

Burn the
seeds of the six realmsIn the fires of the
vajras of indestructible Body, Speech and MindThat are the innate creativity of the primordial
awakenedness in the heart.

From them, the sun of support and strength blazes forth,

And, holding wisdom in their hands and putting it into
practice,In a single lifetime they realise
primordial Buddhahood.

SAMAYA — Commitment.

On the perfect occasion of the 15th. day of the 11th. month of
the Iron Horse, while doing a meditation–retreat upon Pälchen Heruka, I
was feeling like an old dog with one or two teeth chewing on a bone, when
suddenly this prayer was vomited out.

A swaggering youth, glancing about,

Is looking everywhere for a beautiful girl dressed in her
finery,But, when he finds her —the one he
has chosen as his heart's desire—Suddenly
the words pour forth freely and without contrivance.

This fresh and present awareness beyond all consideration of the three times,
is, in itself, the primordial awakenedness that is spontaneously present pure
awareness. Such is direct introduction to one's own nature.

Directly make one single decision

Since all phenomenal appearance of both cyclic existence and the state beyond
suffering do not go beyond the innate creativity of pure awareness, firmly
decide that there is no other thing besides the continuous flow of this pure
awareness .

Have confidence in direct liberation–dissolution

Whatever discursive thoughts arise, be they gross or subtle, by recognising
them for what they are, they all arise and simultaneously dissolve into the vast
expanse of the dimension of pure reality — awareness–voidness inseparable.
Remain confident in this liberation.

(m94)

]

HERE IS THE ORAL INSTRUCTION ON THE THREE ESSENTIAL
WORDS

NAMO MAÑJUSHRIYE — Homage to Mañjushrî!

Pure awareness cannot be pointed out in words

To ordinary everyday knowledge which is lazy and remiss, but
arises of itself.When you turn back upon
itself the contrived and artificial mind of grasping and attachment,The essence of mind is awareness.

Unbound by entanglement in discursive thoughts,

Leave the natural state as it is and do not let it slip
away.Where doing, effort, purposefulness
and grasping are non–existent,This is
maintaining and fostering the state of continuous meditation.

Like clouds arising in space,

The
various discursive thoughts stream on in endless waves.When mind is naturally blissful, free from benefit or
harm,This is natural liberation in its own
place.

This is the oral instruction on the three essential words.

By experiencing inwardly you will understand.

This loose–mouthed and ignorant babble, devoid of dialectics and
argument,

Was written down by Mip'am Nampar
Gyälwa (The Unconquerable and Thoroughly Victorious One)On the tenth day of the month in the fire monkey
year.

]

THE SUPREME DOCTRINE OF THE WISE AND GLORIOUS
KING

AND ITS BRIEF AUTO–COMMENTARY

by

Dza Pältrül Rinpoche, 'Jigme Chökyi Wangpo

ENGLISH TRANSLATION BY

MIKE DICKMAN

]

THE SUPREME DOCTRINE OF THE WISE AND GLORIOUS
KING

To the Spiritual Teacher I bow down.

The View is the All–pervasive Vast Expanse, Longchen Rab'jam.

Meditation is Light Rays of Knowledge and Love,
Khyentse'i 'Özer.Activity is the Child of
the Victorious Ones, Gyalwa'i Nyugu.Thus
practisingOne will attain Buddhahood in a
single lifetime without the least effort,Or — if not — A LA LA! — what peace of mind!

The View is precisely the All–Pervading Vast Expanse:

Three words strike the essential meaning.First, keep your mind relaxed,Not scattered, not concentrated and without divisive
thoughts.Resting in this state of
even–minded relaxation,Utter a sudden
mind–shattering PHAT,Forceful, vigorous
and abrupt.E MA HO! — How
marvellous!...Nothing at all!...
Astonishment and wonderment!...In this
state of wonderment, all–penetrating mental freedom,An all–encompassing mental freedom that is
inexpressible,Recognise this awareness,
the dimension of absolute reality.Identifying the primacy of the nature of mind is the first
essential point

Then, whether arising or resting in place,

Angry or desirous, happy or sad,At all times and in all situations,Having recognised the pristine awareness of the dimension of
absolute reality,For those who have
previously familiarised themselves, mother and son clear light meet.Rest in this inexpressible state of pristine
awareness.Over and over again, destroy any
sense of quiescence, bliss, clarity or projectionWith the sudden exclamation of the syllable of skilful means
and insight.There is no difference between
(periods of) meditation and subsequent insight (into daily life),No division between meditative sessions and the
pauses between them:Remain in this
non–differentiable state continuously.None
the less, until stability is attained,Renounce distraction and treasure meditation.Practice formal meditation in set periodsAnd at all times and in all situationsMaintain only this free play of the dimension of
absolute reality,Firmly convinced that
there is no other practice than this.Absolute conviction of this, and only this, is the second
essential point.

At that time, abiding in the understanding of the essence of desire, hatred,
pleasure, pain

And of all adventitious
thoughts without exception,Remain in
direct recognition without remainder or addition.Seizing the reality dimension state of what it is that is to
be released,Like a drawing on
water,There is uninterrupted self–arising
and self–liberation:Whatever arises is
sustenance for naked awareness–emptiness,All fluctuation the creativity of the sovereign dimension of
the absolutely real,Spontaneously
self–purified and leaving no trace — A LA LA!The mode of arising is the same as beforeBut there is an immense and crucial difference in the mode
of liberation,And without it meditation is
a path of delusion.Possessing it is the
state of the dimension of absolute reality beyond meditation:Confidence in (simultaneous arising and) liberation is the
third essential point.

In this View embracing the Three Essential Points,

A meditation combining knowledge and love,And the general activities of a Buddha–Son will be of
assistance.Though the Victorious Ones of
the three times consulted together,They
would have no pith–instructions superior to these.The Treasure–Finder of the awareness and creativity of the
dimension of absolute reality,Extracted
this from the treasury of the vast expanse of perfected insight.It is not like those treasures taken from earth or
stoneBut is the final testament of Ga'rab
Dorje.It is the heart–essence of the Three
Transmissions,Destined specifically for my
Heart Sons.

It is the profound meaning, the outpouring of the heart,

And this message of the heart hits directly at the
meaning;Do not waste this essential
truth!Do not allow these pith–instructions
to fade!

This is the Supreme Doctrine of the Wise and Glorious King.

]

A BRIEF EXPLICATION

OF

THE SUPREME DOCTRINE OF THE WISE AND GLORIOUS KING

To the kindly Root Lama, Lord of Peerless Compassion, I bow down!

Here I will briefly explain how to put View, Meditation and Action into
practice.

First, since the Lama embodies
all that is rare and precious, simply by paying homage to him alone, one pays
homage to all objects of Refuge, hence, To the Spiritual Teacher I bow
down.

Then, as to the main subject: When one understands that all Root and Lineage
Lamas are inseparable from one's mind, View, Meditation and Action are united
there too. Thus, to begin with, these are explained in terms of the
signification of the characteristics and names of the Root and Lineage
Lamas.

The absolute nature of the inexpressible realm of reality is the vast expanse
of the Sugatagarbha or Essential Mind of Those Gone To Bliss, and the profound
perception of the actual nature of perfection of the all–pervading appearances
of samsara and nirvana is the View. Thus, The View is the All–pervasive Vast
Expanse, Longchen Rab'jam.

The nature of such a non–conceptual view is established as the object of
knowledge for the supreme awareness of peerless insight, and this emptiness is
absolutely inseparable from the skilful means of peaceful meditation on great
loving kindness and compassion. Meditating one–pointedly on this, the
inseparability of emptiness and compassion is the Meditation, hence,
Meditation is Light Rays of Knowledge and Love, Khyentse'i 'Özer.

Endowed with such view and meditation, the Activity is to adopt the practice
of the six transcendent virtues benefiting others in accord with the conduct of
the Bodhisattva Sons of the Victorious Ones, thus,Activity is the
Child of the Victorious Ones, Gyalwa'i Nyugu.

Practice of such view, meditation and action shows that one is virtuously
matured, and thus, Thus practising,... That is to say, if one retires to
the seclusion of a mountain retreat, avoiding the doings of the mundane world,
and can practice in this way one–pointedly, in a single lifetime one will attain
liberation in the utterly pure ground, and thus, One will attain Buddhahood
in a single lifetime without the least effort.

Even if one does not, because of turning one's mind toward view, meditation
and action, in this life one will be able to transform all non–conducive
situations into the path and, with few hopes and fears concerning the doings of
one's life arising, in one's next life will proceed from happiness to happiness.
Thus, Or — if not — A LA LA! — what peace of mind!

]

Having thus explained the view, meditation and action and their various
benefits by stages, I now wish to enlarge firstly on the method of practising
the view: The View is precisely the All–Pervading Vast Expanse and, since
the essence of the method is the pith–instruction of the three words striking at
core of the practice and cutting off the life–stream of error, Three words
strike the essential meaning.

Firstly, concerning the skilful techniques of opening up for oneself such
View as has not yet arisen, generally speaking there are many, such as that of
the metaphysical–realist vehicle which establishes it through logical proof and
scriptural authority, and that of the common Tantras whereby, having firmly
established oneself in the conventional wisdom of the Third Empowerment, one
then reveals the absolute wisdom of the Fourth. Here, however, having perceived
the restricted nature of (ordinary) mentality, like the Holy Ones of the
Realised Lineage, one takes direct hold of it. Thus, since in the midst the
turbulent waves of discursive thought, coarse thought patterns following after
the objects of perception obscure the real face of the mind such that, even if
it were pointed out, one would not be able to recognise it, in order to bring
these coarse thought–patterns to rest in radiant clarity, First, keep your
mind relaxed...

And yet, since one's mind, uncontrived and natural as it is, is the
primordial awareness of clear light itself, it cannot be reached by contrived
and fabricated paths, and if one would show oneself this unfabricated and innate
primordial awakenedness, (let it remain) ... Not scattered, not concentrated
and without discursive thoughts.

In the case of a beginner, although one may be able to rest the mind in a
state of natural purity and self–absorption, one will not escape attachment to
such states as stillness, bliss, radiance and no–thought, hence, Resting in
this state of even–minded relaxation,... Having escaped from the cave of
desire for this kind of ‘meditation’, to clearly reveal the natural state of
all–penetrating and naked pure awareness, Utter a sudden mind–shattering
PHAT,...

Since it is vitally important to cut off the flow of divisive thoughts and
smash mentally created meditation, let the sound of the PHAT! be forceful, loud
and abrupt, whence... Forceful, vigorous and abrupt. E MA HO! — How
marvellous!...

The freedom from all obscuring reliance on the (presumed) existence of mind
at that moment is manifest and perfect liberation, and so Nothing at all!...
Astonishment and wonderment!...

It is in this reference–free state of the dimension of absolute reality that
all–encompassing pure awareness, primordial awakenedness by–passing all
mentality, abides, hence In this state of wonderment, all–penetrating mental
freedom —

Furthermore, since this all–encompassing state is the essence of innate and
inexpressible primordial awakenedness by–passing all objects laboriously
conceived by speech and mind and transcending all of creation, destruction,
being, non–being and so forth, An all–encompassing mental freedom that is
inexpressible.

The essential goal of this (experience) is the pure awareness inherently
residing in the ground of the dimension of absolute reality, and since this is
the primordially pure, non–conceptual, veritable view of the yogic path, until
it and it alone is known, whatever one meditates on, whatever practices one
undertakes, one will not pass beyond a mentally contrived and effortful vision
and meditation. This being so, the path of the Natural Great Perfection will be
further from one than the earth from the sky, and one will lack the essential
wheel of the clear light of non–meditation. Thus, since this itself is the very
beginnings of knowledge, Recognise this awareness, the dimension of absolute
reality.

This is the substance of the first of the ‘three words’ and, since there is
no actual state of meditation to be maintained, if one has not yet been
initiated into the View, it is first very important that one have it pointed
out. And, since it is the self–abiding primordial wisdom existing in one's own
self that is to be revealed, there is nothing to seek for elsewhere nor need one
create anything in one's consciousness that is not already there, hence,
Identifying the primacy of the Nature of Mind is the first essential
point.

]

Now, as to the detailed commentary on how to put Meditation into practice.
Meditation should be like a flowing river, (present) at all times and in all
situations, where remaining, without let or stay or indulging in quiescence or
arising as ends in themselves, is the real face of the dimension of absolute
reality. Guarding the spontaneous creativity of primordial awareness in arising,
Then, whether arising or resting in place... The hatred, desire, and so
forth, of the Truth of the Origin of Suffering, and the feelings of happiness
and sorrow that arise in relation to the Truth of Suffering, spring from the
creative energy of discursive mind. If one knows that the real nature of these
discursive thoughts is actually the absolute nature of reality, they become the
unhindered play of the dimension of absolute reality, hence, Angry or
desirous, happy or sad...

Accordingly, although, generally speaking, one may have received the
pointing–out of the View, if one does not preserve this in meditation and slips
into ordinary subtle habits of delusion, one becomes bound to cyclic existence
by the continuous stream of discursive thought patterns and when one's mind has
thus separated from the truth, there is no difference between oneself and the
next man. Thus, since it is imperative to maintain great, unceasing and
spontaneous absorption in no–meditation, At all times and in all
situations...

Furthermore, whether quiescent or moving and no matter what emotion or
discursive thought arises, there is no need to control each of these with a
specific antidote: since everything is liberated by the View as pointed out
above, ... Having recognised the pristine awareness of the dimension of
absolute reality.

Moreover, whatever emotions and discursive thoughts arise cannot, in their
real nature, be opposed to the wisdom of the dimension of absolute reality and
so, if one recognises the nature of the thoughts and emotions generated, in
their own nature they are the actual clear light of the dimension of reality as
ground, the absolute foundation of existence, the so–called ‘Mother Clear
Light’. The View of the clear light of one's own awareness previously pointed
out by the Lama and now recognised in the mind is called ‘The Clear Light of the
Process of the Path’, and since to remain with the original face as the clear
lights of the ground and path merge is what is known as ‘The Meeting of the
Mother and Son Clear Light’, For those who have previously familiarised
themselves, mother and son clear light meet.

This being the case, with constant mindfulness on the clear light of the
innate recognition of the View, and totally absorbed in that state, the vital
point is not to hinder or manufacture, reject or adopt the discursive thought
patterns and emotions flowing from its creativity, so, Rest in this
inexpressible state of pristine Awareness.

Maintaining this state over a long period of time, for beginners the
naturally pure real face will become obscured by experiences of bliss, clarity
and no–thought, but if they can free themselves from this husk–like state of
delusion, revealing the naked face of awareness, the radiance of primordial
wisdom shines forth from within. As is said:

Disruption improves a yogin's meditation;

A precipitous fall increases the force of the
mountain–stream.

This being so, Over and over again, destroy any sense of quiescence,
bliss, clarity or projection.

Furthermore, should one wonder how this is to be accomplished, when the
delusory states of quiescence, bliss and clarity arise, when joy, happy visions,
and such like appear and increase, forcefully roaring PHAT like a descending
thunderbolt — PHA and TRA, the letters of all–uniting skilful means and the
supreme wisdom of cutting–off united — let one shatter the membrane of delusory
experience to which one has become attached, whence, With the sudden
exclamation of the syllable of skilful means and insight.

Thus, maintaining the inexpressible all–pervasive awareness inseparable from
the essence of experience at all times and in all circumstances, there is no
distinction between sessions of formal meditation and the post–meditation state,
and so There is no difference between (periods of) meditation and subsequent
involvement (in daily life). This being the case, there is no division into
a meditation that is the essence of formal sessions and another upon the
activities between them, hence No division between meditative sessions and
the pauses between them.

In this great meditation that is no–meditation, self–manifesting and calm
primordial wisdom, (continuous) yoga like the flowing of a river, since there is
not one hair of an object of meditation, there is not even one split second of
distraction. As it is said:

If one does not separate from the experience of non–meditation,

One is never separate from its presence,

and, this being so, Remain in this non–differentiable state
continuously.

One should thus transform into a fit vessel for the self–transmission of the
natural Great Perfection. If you are one those who are capable of simultaneous
liberation upon hearing, whatever arises as the great liberation of appearance,
mind and ground is the free play of the dimension of absolute reality and there
is neither meditation nor meditator. However, other less fortunate individuals
who are under the power of discursive thought and delusion and have need of a
graduated path, should meditate until stability is attained, so Nonetheless,
until stability is attained...

Concerning this meditation, when the assembled causes of concentrated
absorption are complete, experience will arise, whereas no matter how long one
meditates in the midst of the distracting noise and bustle of becoming, they
will not. Thus, Renounce distraction and treasure meditation.

When meditating there is no difference between the practice of concentration
and the post–meditation state, but if one is not firmly grounded in a stable
meditative absorption to begin with, subsequent realisation of the wisdom of
experience in the post–meditation state will be impossible, hence, Practice
formal meditation in set periods...

Therefore, dividing practice into set periods, your practice will become such
that it may depended upon to maintain the essence of meditative absorption
throughout all formal sessions, but if one does not now how to continually
protect it after having mixed it with the paths of activity of the
post–meditation state, events will not be controlled by the antidote and with
the mind under the power of discursive thought and events, one will be pursued
by the ordinary, so it is imperative that one guard subsequent awareness as
all–penetrating knowledge. Thus, ...And at all times and in all
situations...

At that time you should not need to seek any external object on which to
meditate. All the incalculable thoughts and actions arising from the state of
the inseparable absorption / dimension of reality as View, whatever they may be,
are to be watched with disinterest and nonchalance, neither cutting them off or
encouraging them. Thus, Maintain only this free–play of the dimension of
absolute reality...

This sort of practice — a supreme and natural yoga of inseparable mental
tranquillity — unfabricated, naturally arising continuation of the real face of
the realm of the absolute real, is the very essence of all techniques of the
Tantras of the Secret–Mantra–Vajrayana, the Wisdom arising from the Fourth
Empowerment, the extraordinary Dharma, wish–granting gem of the Meditation
Lineage, the impeccable intentionality of all the accomplished ones of the new
and old lineages of India and Tibet. Confident in this, cut the bonds of
intellect. And if your mouth is still watering after further pith–instruction
than these, you arelike an elephant–keeper who, leaving his elephant at home,
seeks for it in the jungle: trapped in the cage of intellectual constructs, you
will never attain liberation, thus, since total faith in this technique is what
is necessary, Firmly convinced that there is no other practice than
this.

Thus, with firm conviction that the naked and primordial awakenedness of the
self–existent dimension of absolute reality is the Buddha beyond all delusion,
it is extremely important to constantly guard this realisation as the second
secret essential point, and so, Absolute conviction of this, and only this,
is the second essential point.

]

Now, if, at such a time, one does not have complete confidence in the process
of liberation, meditation on the comfort and ease of a mere quiescent mind will
result in not being able to pass beyond a deviant existence in one of the higher
god–realms, and such meditation cannot avoid the (secondary) conditions of
desire and anger or cut off the continual flow of karmic habit–reaction. It is
therefore very important to generate confidence in the abandoning of
intellectual entanglements. Whether one generates a fierce attachment to an
object of longing or an intense loathing for one of dislike, whether there be
feelings of pleasure at the arising of conducive circumstances, wealth, and so
on, or of displeasure and suffering on the arising of inauspicious
circumstances, sickness and what–have–you, since whatever arises at such times
is the creative play of pure awareness, it is of vital importance to realise the
primordial wisdom that is the foundation of liberation, hence, At that time,
abiding in the understanding of the essence of desire, hatred, pleasure,
pain...

What is more, if practice lacks the essential method of the liberation (of
thoughts) on (their) arising, since all the many discursive thoughts arising
from the ongoing subconscious current of mental events become mixed with the
karma of cyclic existence, whatever thoughts are generated, be they subtle or
gross, it is essential that one watch their (simultaneous) arising and
liberation so that not a trace is left. Thus, ... And of all adventitious
thoughts without exception,...

Thus none of these discursive thoughts can become the cause of spreading,
unconscious delusion or mentally created fixed attitudes, and, as one remains
inseparable from their natural purity, clearly recognising the self–nature of
each thought as it arises, like a drawing on water, its arising and liberation
without a trace are simultaneous, and so, ... Remain in direct recognition
without remainder or addition.

If, at that time, discursive thoughts do not dissolve because the stream of
delusory activity is not being cut off by the mere recognition of thought
patterns, by looking into the naked face of the absorption on recognition — the
utter quintessence of primordial awakenedness with which one has become familiar
— and laying hold of it, with the essential process of absorption in that state
all discursive thoughts dissolve without trace, and thus, Seizing the state
of the dimension of absolute reality of what it is that is to be
released,...

For example, just as a figure on water vanishes as soon as it is drawn — its
appearance and disappearance occurring simultaneously — discursive thought
entering into simultaneous liberation, spontaneous–arising and self–liberation
are uninterrupted. Thus, Like a drawing on water,...

So, without obstructing arising appearances, letting them arise as they will,
taking the essence of practice to be the continual dissolution of all that
arises into its own naturally pure state, There is uninterrupted self–arising
and self–liberation:

Thus, by maintaining the creativity of the dimension of absolute reality with
regard to discursive thoughts, whatever thoughts arise do so as the activity of
the creative power of pure awareness, and however tainted by the five poisons
these gross thoughts arising may be, to exactly that extent the pure awareness
of liberation becomes ever more radiant and powerful, so that Whatever arises
is sustenance for naked awareness–emptiness,...

At the time of the stirring of the various discursive thoughts as spontaneous
creativity from the all–encompassing state of primordial awakenedness, keeping
from either acceptance or rejection liberates them on arising and they do not go
beyond being the free play of the primordial awakenedness, so All fluctuation
the creativity of the sovereign dimension of the absolutely real,...

Purifying discrimination of self, ignorance and the illusion of form into the
pure awareness–wisdom of the vast openness of the dimension of absolute reality,
whatever dualistic thought might stir in the vast expanse of uninterrupted clear
light is void in its self–nature, hence, Spontaneously self–purified and
leaving no trace, A LA LA!

After prolonged and constant practice of purifying in this manner, although
discursive thoughts arise as meditation, the rise and fall of stillness and
movement no longer have a disturbing effect on one's state of being and so,
The mode of arising is the same as before.

At this time, the way in which the discursive thoughts born of (mental)
creativity arise as happiness and sorrow, hope and fear, is just the same as for
any other ordinary being. However, unlike the ordinary person, for whom the
continual arising of obstruction and success are grasped at as real, and who
thus accumulates the karmas of impressions and mental association and is
dominated by the power of desire and hatred, for the yogin the essential point
is that they manifest as liberated in the very act of arising. Initially freed
by recognition of their specific face, like meeting with an old and well–known
friend, then self–liberating like an uncoiling snake, finally they are released
into a state where they bring neither profit nor harm, like a thief in an empty
house, and so, But there is an immense and crucial difference in the mode of
liberation,...

Thus, as it is said:

You may know meditation and yet not know liberation:

Absorption is quite unlike divine states.

Those who do not possess this essential point of the technique of liberation
and establish themselves in a simple confidence in meditation on the quiescent
mind, stray into the above–mentioned ‘pure states’. Belief in the sufficiency of
the recognition of the still and the moving is not at all different from
ordinary, every–day deluded thought. And although confirmed in their
intellectual conceptions of ‘emptiness‘ and ‘the dimension of absolute reality’,
when they meet with adverse circumstances, the antidotes' innate weakness is
revealed and, since they are ineffectual, And without it, meditation is a
path of delusion.

Liberation on arising, self–liberation, liberation by directly looking into,
or whatever — call it what you will — this one essential point, the pure
liberation technique clearly showing the spontaneous dissolution of discursive
thought without a trace, is the utterly uncommon and extraordinary Natural Great
Perfection. If one possesses this essential teaching, whatever emotionality or
discursive thought arises manifests as the dimension of absolute reality, while
delusory thought patterns dissolve into primordial awakenedness, adverse
circumstances arise as friends, and the emotions become the very path itself.
Not rejecting cyclic existence, it is liberated in its own place and, the bonds
of samsara and nirvana released, one remains in a state that is uncontrived and
beyond all striving, so Possessing it is the state of the dimension of
absolute reality beyond meditation...

If one does not have faith in this sort of liberation–technique, whatever
airs one may give oneself that one's vision is of the highest and one's
meditation of the most profound, since one's mind does not benefit and it does
not serve as an antidote to one's emotionality, that is not the path of
immaculate purity. When one does have the essential point of the self–liberation
of spontaneous arising, though one may not possess an attitude of sublime vision
or even the slightest resource of profound meditation, it is impossible that one
will not be released from the bonds of the dualistic grasping of one's own
mental continuum. Just as when one goes to the golden isle it is impossible to
find common earth and stones even if one looks for them, when stillness,
movement and all arising thoughts manifest as meditation, even if one searches
for delusion and individual marks, one will not find them. Therefore, since this
alone is the dividing line between progressing or not progressing towards the
very quintessence of practice, Confidence in (simultaneous arising and)
liberation is the third essential point.

]

These three essential points constitute the very basis, the infallible
quintessence of the Natural Great Perfection, decidedly and assuredly bringing
the View, Meditation, Action and Fruit into the state of all–penetrating pure
awareness, and are thus most clearly the secret pith– instruction on meditation
and action.

Now, according to the common doctrine of the those who base themselves on
scriptural tradition, a valid field of knowledge is to be established by
reasoning supported by textual and logical proofs, but we do not require such
textual establishment and contend that the primordial wisdom of naked awareness
is, in itself, the View, the primordial awakenedness in which discursive thought
arises as pure awareness. Thus, View and Meditation having a single taste, there
is no contradiction in expressing the practice of the View in terms of the three
essential points, and so, In this View embracing the Three Essential
Points...

Practice of this sort is the unerring quintessence, the fundamental purity of
the Natural Great Perfection, the peak and climax of the ninefold vehicle
leading to Thusness. Just as a king may not go forth without the company of all
his train and retinue, so all other vehicles accompany this quintessence of all
paths as an aid and support. When, not exhausting that, one encounters the lamp
of the primordially pure and self–sprung perfect discernment of pure awareness
face to face, its creativity blazes as the perfect insight born of meditation
and the vast expanse of knowledge flows like a summer river and, the nature of
emptiness arising as great pity, since this interfusion of impartial love–filled
compassion and wisdom is the intrinsic dharma–nature, A meditation combining
knowledge and love,...

Therefore, when this quintessential path uniting emptiness and compassion is
realised, like the sun and its rays, the ocean of activities of the Buddha–Sons,
the combined sixfold ‘path’ of transcendent perfections, manifests as
spontaneous creativity. Since such activity is linked with the accumulation of
merits, whatever one does is for the benefit of others, while the utter purity
of one's view serves to prevent one from straying into (states of) peace and
joy. Thus, And the general activities of a Buddha–Son will be of
assistance.

Since such View, Meditation and Action are the very basis of the
intentionality of all Victorious Ones of the past, present and future, Though
the Victorious Ones of the three times consulted together,...

There being nothing superior to this, the sovereign peak of all vehicles, the
ripened fruit of the crucial path of the Quintessential Vajra–Heart, They
would have no pith–instructions superior to these.

The meaning of this teaching, the heart–essence of the pith instruction of
the lineage, and the few verses of poetry expressing it, must necessarily spring
from the creativity of pure awareness, and so, The Treasure–Finder of the
awareness and creativity of the Body of Truth,...

Although I do not have much experiential understanding of these teachings
from the wisdom of meditation, due to the unerring transmission from my
excellent Lama, the wisdom of hearing perfectly cut off all my doubts and when
the wisdom of contemplation had confirmed my understanding, I composed the
verses. Hence, Extracted this from the treasury of the vast expanse of
perfected insight.

]

The Refined Gold Ore of Oral Instructions upon the Mahamudra
Practice of View, Meditation and Action

NAMO GURU PRABHAKARAYE — Homage to
the Sunlike Guru.

Sole unfailing
refuge, Lords of the Drugpa Ka'gyü Line,To
you I now pray without the slightest separation.

For those who would establish themselves in the Dharma,

Mind and Dharma inseparable, I shall now explain it in three
words.

Firstly, now that you have found a human body,

It is extremely important that you keep the vows of body,
speech and mind.If, having attained such a
body,You do not engage in authentic
Dharma–practice,You will not, in the
future, find a body of a similar kindSo you should practice prostration and circumambulation
now.

It is not certain when the mortal enemy, the mighty Shinje, Lord of Death,
will come.

Even as you think, "I shall put
the Dharma into practice," he overtakes youSo, this very moment, abandon evil and take up the
good.

Merely hearing about the suffering of the three lower realms.

Is enough to make the heart tremble —What will you do if one day you have to actually
experience them?Thus thinking, avoid
negativity as though it were a poison.

The Three Rare and Precious Ones have the power to give sure Refuge

From the inescapable suffering of
transmigration.Pray to them, therefore,
and invoke them with fervour from the depths of your heart.

Consider the sentient beings of the six realms as your mother.

In your many previous lives they have, indeed,
been your parents andSince they are now
suffering in the rounds of transmigration,Whatever practice you do, you should dedicate it for the
benefit of beings.

Meditate upon your Lama, who possesses all the signs of lordliness, as seated
above the crown of your head,

And pray to
him from the depths of your heart — from your very bones!Dissolving into light, he will merge with your
consciousness.Without altering this state,
observe your mind.Then, wherever it goes,
outward, inward or disappearing into the non–manifest, watch,Resting in whatever state may arise without
adjusting.Since it is without substance,
mind cannot be asserted to exist,And yet,
since it is naturally aware of whatever arises, its non–existence cannot be
asserted either.There are times when it is
immobile and times when it moves...Watch
attentively at all times.

This void essence of consciousness is mind's dharmakaya or dimension of
absolute realty, Buddha Limitless Light.

Its bright and luminous nature is mind's sambhogakaya or
dimension of pleasurable enjoyment, The Greatly Compassionate One,
Avalokiteshvara.The upsurging and agitated
dualistic thought–process of the consciousness are mind's nirmanakaya or
manifest dimension, the Lotus–Born Padmasambhava.Whatever dualistic thought of the five mental poisons
arises,If you recognise it, it is one of
the Conquerors of the Five Buddha Families.

When mind is clear, observe the essence of clarity.

Clarity–Emptiness is the Great Seal of Mahamudra.

When it is blissful, watch the essence of bliss.

Bliss–Emptiness is the Great Perfection of Maha–Ati.

If the mind is empty, look into the real face of emptiness.

Awareness–Emptiness is the Great Middle Way of the
Madhyamika.

If it is afraid, examine the essence of the one who is experiencing
fear.

This is the sacred instruction of the
Demon–Cutting technique of Chö.

If you cannot discover any substantiality to the mind,

This is the voidness of mind of the Perfection of Wisdom,
the Prajñaparamita.

When moving and at rest, watch your mind.

Moving and keeping still are the true meaning of
circumambulation.

When eating and drinking, watch the mind

Eating and drinking in purity is the Circle of Assembly, the
Ganachakra.

When resting or sleeping, watch your mind.

Sleep is the profound practice of Clear Light.

When applying yourself to profound visualisation and recitation,

The real meaning is that you observe your
mind.

When dispelling demons and obstacles, it is in just this way that they are
dispelled.

Let thoughts arise as they will in the present moment,

But remain internally in profound meditation until you
die.Mixing with crowds and getting
embroiled in conversation,Mind–deceiving
activities and concerns —Don't let
yourself become distracted by such things.This is the essential instruction on profound
contemplation.Do not forget it and work at
it diligently.

Reaching the heights of such mindfulness, control yourself to maintain this
state.

Subject yourself again and again to
this trainingAnd familiarise yourself with
the practice of meditation.

As you thus slowly lengthen its duration,

It will become continuous and no longer be broken up into
pre–set sessions.

When it flows like the central course of a great river, that is an auspicious
sign of the beginning of mastery.

The Refined Gold Ore of the Mahamudra Practice of the View, Meditation and
Action, by Khampa Ngagwang Künga' Ten'dzin Geleg Pälzangpo, reincarnation of
Karma Tenp'el, is thus set forth for fortunate disciples, male and female,
cleric and lay.

It is the authentic basis for the pathAnd the staff of the mind.It is the companion of innate awarenessAnd basis of the Great Seal, Great Perfection and Great
Middle paths.

Without it, one is overcome by demons of concretised experience

And drawn off into the distractions of
laziness.Unmindfulness is the source of
all misfortune and evil,And the unmindful
will never attain the goal.

Unmindfulness is like a pile of shit.

Those without awareness are dozing off in an ocean of
piss.They are like a mindless
corpse.

My friends, my wish is that you hold to pure and innate awareness,

And that by generating the enlightenment–mind of
the lordly Lama,You attain true knowledge
of the quintessence of attentive awareness.

These few words that recall to the forgetful real awareness —

Are offered to his Dharma–eyed friendsBy that worthless bonze whose teeth are like a
cow'sAnd who goes by the name of 'Jamyang
Dorje.

May virtue increase! May all be auspicious!

(m95)

]

From the Three Classes of the Great Perfection,

The Pith Instructions of Shri Singha

OM NAMO GURU — Homage to the Spiritual Preceptor.

How wonderful! I, Yeshe Ts'ogyäl, having asked the Lordly Spiritual Teacher
for instruction, wrote it down in my own blood in Tibetan characters up on a
sheet of Tibetan paper and placed it in a box which I then hid where two crags
meet, awaiting the advent of a future son of good karma.

SAMAYA GYA — Sealed with commitment!

Shri Singha said to Guru Padmasambhava:

"This is a teaching like the extremely profound pith or heart–essence.

"This nature of the mind like space

Is
always and ever an unbroken stream of radiant awareness.Rejoicing in this freedom from being and non–being —The seal of certainty and youthful freshness
—Study and examine it with application and
joy to its very limits.Request the four
initiations in their elaborate, unelaborate,Extremely unelaborate and absolutely unelaborate
modes,And apply the purification of the
mental continuum and accumulation of merit, this being the very ground of
training.In this ground the resultant
fruit will certainly ripen.

"May ultimate instructions such as these

Come into the hands of children of good karma."

(m95)

]

THE SUTRA OF THE HEART–ESSENCE

OF THE CONQUERESS TRANSCENDENT AND PERFECT INSIGHT

In Sanskrit this is called the Bhagawati
Prajñâ Pâramitâ Hridaya, which, in Tibetan, means "The Heart–Essence of the
Conqueress Transcendent and Perfect Insight."

It is in a single volume.

Thus upon one occasion did I hear:

The
Victorious One was residing on the Vulture Peak in Rajagriha with a large
assembly of monks and Bodhisattvas, and was at that time in the rapt
concentration that examines all dharmas (phenomena) and is known as The
Profoundly Illumining.Also at that time,
the Bodhisattva Mahasattva Arya Avalokiteshvara, looking deeply into the
profound practice of transcendent and perfect insight, clearly perceived that even
the five aggregates are intrinsically void.

Then, by the power of the Buddha, the Venerable Shariputra
addressed the Bodhisattva Mahasattva Arya Avalokiteshvara as follows:"What should be the training of a Son of Good
Family who wishes to undertake the profound practice of transcendent and perfect
insight?" thus he asked, and Bodhisattva Mahasattva Arya Avalokiteshvara replied
to the Venerable Son of Sharadvati with these words:

"Shariputra, a Son or Daughter of Good Family who wishes to
undertake the profound practice of perfect transcendent insight should perceive
it clearly in this way: They should unequivocally see that the five aggregates
are intrinsically void in nature.Form is
void and void is form. The void is none other than form, nor form in any way
different from the void. Similarly, feelings, perceptions, mental associations
and consciousness all are void.

Shariputra,
this being so, all phenomena (dharma) are void. They are devoid of
characteristic marks, unborn, unceasing, pure, absolutely free from defilement,
and neither decrease nor increase.

Shariputra, this being so, in emptiness there is no form, no
feeling, no perception, no mental association and no consciousness. There is no
eye, ear, nose, tongue, body or mind, there are no forms, sounds, smells,
tastes, feelings or mental objects.

From
visual faculty through to mental faculty and on up to a faculty of mental
apprehension, all of these do not exist for it. It knows no ignorance, nor any
ending of ignorance, right up to the fact that there is no old age and death nor
any ending of old age and death.

Similarly
there is no suffering, sin, obstruction or path, no primordial wisdom,
realisation or lack of realisation. And Shariputra, this being so, since there
is no realisation, all Bodhisattvas, taking support from and abiding in the
state of perfect and transcendent insight, because their minds are free from all
defilement, are free from fear and passing far beyond the deceptive and
mistaken, come to the transcendence of sorrow and misery.

All Buddhas throughout the three times, also, have attained
to peerless, utterly pure and perfect enlightenment — the realised state of
perfect and complete Buddhahood — by dependence upon transcendent and perfect
insight, and this being so, the mantra of transcendent and perfect insight, the
mantra of vast pure awareness, the peerless mantra, the unequalled and
all–levelling mantra, the mantra perfectly pacifying all suffering, and which —
because not false — should be recognised as being true, the mantra of perfect
and transcendent insight I now proclaim:

TEYAT'A GATE
GATE PARAGATE PARASAMGATE BODHI
SOHA

Shariputra, it is thus that the Bodhisattva Mahasattva should train himself
in profound and transcendent perfect insight."

The Victorious One then Arose from that rapt concentration
and, speaking to the Bodhisattva Mahasattva Arya Avalokiteshvara, said,
"Excellent! Well done! Well done! It is just like this, O Son of Good Family! It
is exactly as you have said! The practice of the profound and transcendent
perfection of insight should be practised exactly as you have taught it, and all
Who Course in Thusness will rejoice."When
the Victorious One had spoken these words, the Venerable Shariputra, Bodhisattva
Avalokiteshvara and all that vast assemble of gods and men, anti–gods,
gandharvas and other such beings rejoiced, heartily praising the words of the
Victorious One.

‘The Heart–Essence of the Noble Transcendent and Perfect
Insight’ is thus complete.

If you wish to put the sutra into practice, you should visualise, in the
space before you, the Tathagata in the gesture of subjugating Mara
(Mârajitamudrâ), and, to either side of him, Avalokiteshvara and Shariputra
requesting for and giving instruction, surrounded by the Hinayana and Mahayana
Sanghas in adoration.

Keeping before the
mind the meaning of emptiness, read the profound sutra as many times as possible
up to seven times, and recite its vidya–mantra as much as seems appropriate,
after which, if you wish to do the repelling practice...

To the Buddha I bow down,

To the Dharma
I bow down,To the Sangha I bow
down,To the Great Mother, Transcendent and
Perfect Insight I bow down:Please
accomplish my words of truth!

Just as, formerly, the great god Indra, bearing in mind the profound meaning
of the transcendent perfection of insight and taking his support in the
recitation of the text,

Repulsed the evil
demon of limited perspective and all that provokes discord, in just this way,
keeping in mind the profound meaning of the Great Mother, Perfect and
Transcendent Insight and taking my support in the recitation of the text,May I too repulse the evil demon of limited
perspective and all that provokes discord! May they be annihilated! May they be
pacified! May they be utterly pacified!

And then, appended to this,

Teaching the arising from interdependent co–origination,

The unobstructed and unborn,Beyond nihilism or eternalism,Beyond coming or going,Free from many meanings and free from one,Teacher of peace, pacifier of all extremes,Perfect Buddha, best among men,To you I bow down.

... and so forth, thus one should conclude with prayers of dedication and
blessing.

This translation was auspiciously completed while on retreat by
the Buddhist layman, Orgyen Norbu, on the fifteenth day of the sixth month of
the Male Water Monkey Year of the Seventeenth Tibetan Sexegenary Cycle,

final corrections and adjustments being completed on the
eleventh day of the ninth month of the Male Earth Tiger.